By Shalom M. Paul
This quantity involves philological and literary reports written by way of the writer among the years 1967 and 2005 touching on the elucidation and explication of varied features of the narrative, criminal, prophetic, and knowledge genres of Biblical literature, with an immense emphasis at the textual research of topics, idioms, terminology, and lexemes using Akkadian and Ugaritic resource fabric.
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Extra resources for Divrei Shalom: Collected Studies of Shalom M. Paul on the Bible and the Ancient Near East, 1967-2005 (Culture and History of the Ancient Near East)
Muffs, Studies in Aramaic Legal Papyri from Elephantine, Studia et Documenta ad Iura Orientes Antiqui Pertinentia 8 (Leiden, 1968), 134. For Akk. àal§ãu, see CAD, ’/I, 238–240. 5 עם נכריincludes anyone who is not a member of that nuclear family; cf. U. Cassuto, A Commentary on the Book of Exodus (Jerusalem, 1951), 187 (Hebrew). For the meaning of עם, see E. A. Speiser, “ ‘People’ and ‘Nation’ of Israel,” JBL 79 (1960), 157–163. For a slightly different interpretation, cf. A. Cody, “When is the Chosen 28 the bible and the ancient near east for his son, she is then to be treated like any other free maiden (v.
Isa 41:19 (identical to 60:13), 20, 23; 45:21. 25 Cf. the manifold references in 2 Kings 6–7. 26 For references, see CAD, E, 274–276. 27 Langdon, Die neubabylonische Königsinschriften, 148:III:15–18. The Hebrew cognate to Akk. er¿nu, ארן, appears as a hapax legomenon in Isa 44:14. 28 Cf. also Isa 41:19. 29 I. Löw, Die Flora der Juden, III (Wien, 1924), 33–36; CAD, B, 328. Cf. also AHw, 139; M. Zohary, IDB, II, 293. 30 See the entry ברושin Encyclopedia Biblica, II (Jerusalem, 1954), 339–341 (Hebrew).
Ginsberg, “Hosea’s Ephraim, More Fool than Knave,” JBL 80 (1961), 339–347, esp. p. 340. 10 the bible and the ancient near east deutero-isaiah and cuneiform royal inscriptions 11 DEUTERO-ISAIAH AND CUNEIFORM ROYAL INSCRIPTIONS* Most scholars today are in basic agreement that chapters 40–48 of Deutero-Isaiah are a self-contained literary unit consisting of prophecies written in Babylonia during the earliest part of that anonymous prophet’s career,1 and it is precisely within this complex that analogies to the language and phraseology of cuneiform royal inscriptions have been found.
Divrei Shalom: Collected Studies of Shalom M. Paul on the Bible and the Ancient Near East, 1967-2005 (Culture and History of the Ancient Near East) by Shalom M. Paul